大般涅槃經集解 7.64

7.64

案僧亮曰：羅漢出三界，自知非究竟也。法瑤曰：本謂無常之理是真言極旨，今聞常說，始知有在。畫然有判，不復執在無常教中，是為持出乃知非真也。僧宗曰：歡喜者，屬上向也。於偏教生解謂為真理，如唱得珠。保悅在心，義稱歡喜也。持出乃知非真者，常教既宣，開釋二塗，則不復為無常所迷，知先所得未為理極也。寶亮曰：乘無常之解來登燸頂，信根成就，決定信佛是常。于時倒望昔教，方知虛說，如持寶出水知非真也。智秀曰：得修修慧離教，譬持出。出觀緣滅，知未來之生未即都盡，譬乃知非真也。道慧所撰，曰歡喜。持者，昔謂是理，保之為持也。出乃知非真者，說涅槃時也。既入今常教，於昔無常之教為出。

Sengliang states: When the arhats emerge from the three realms, they realize on their own that it is not ultimate. Fayao states: Originally they took the principle of impermanence to be the ultimate intent of the true words; now, hearing the teaching of permanence, they first realize that it has its proper scope. Clearly distinguished, they no longer cling to it within the teaching of impermanence; this is 'bringing them out, only to realize they were not genuine'. Sengzong states: 'Rejoicing' pertains to what went before. Generating an understanding based on the one-sided teaching and taking it to be the true principle is like crying out that one has found the pearl. Preserving joy in their hearts is what is termed 'rejoicing'. As for 'bringing them out, only to realize they were not genuine': once the teaching of permanence is proclaimed, explaining the two paths, they are no longer deluded by impermanence, knowing that what they previously attained was not the peak of principle. Baoliang states: Riding upon the understanding of impermanence, they come to ascend to the stages of warmth and summit; with the faculty of faith perfected, they have decisive faith that the Buddha is permanent. At that time, looking back at the past teaching, they first realize it was a provisional expression, like taking the treasure out of the water and realizing it is not genuine. Zhixiu states: Attaining cultivated wisdom and leaving behind the teaching is compared to 'bringing them out'. Leaving the meditative observation as conditions cease, knowing that future rebirth is not yet entirely exhausted, is compared to 'only to realize they were not genuine'. In what Daohui compiled, it says: 'Rejoicing'. As for 'holding': in the past they took it to be the principle, preserving it is 'holding'. 'Emerging, only to realize they were not genuine' refers to the time when nirvāṇa is taught. Having entered the present teaching of permanence, in relation to the past teaching of impermanence, this is 'emerging'.